Page 427 - Stati inu obstati, revija za vprašanja protestantizma, letnik X (2014), številka 19-20, ISSN 1408-8363
P. 427
SYNOPSES, ZUSAMMENFASSUNGEN
UDC 274(497.4):27-28: 32: 929Trubar P.
Jonatan Vinkler
Primož Trubar’s Cerkovna ordninga as political act
Humanist literature of the Protestant type, as found in 16th-century Slovene
literature, was a decidedly religious phenomenon, and in individual text types,
which due to the framework of state and/or provincial law had exclusive pub-
lishers on the side of “secular power”, was also a political phenomenon. The text
type “church order” (Kirchenordnung), of which Trubar’s Cerkovna ordninga is an
example, was certainly such a literary “genre”. It owes its origin to the gradual
formalization of relations between the Reformed Church and the provincial
ruler. For especially in the second period of the Reformation, when its leadership
passed into the hands of the secular princes, individual provinces first of all
formed their own orders for church services in accordance with their conscience
and deliberation, and also enshrined such deliberation in handbooks which not
only codified ritual differences according to individual provinces but also settled
many other matters of ecclesiastical and provincial law – creating church orders
belonging to the individual provinces where the Reformed Church was domi-
nant. The publishers of these were generally provincial rulers. The first significant
turning point in this process, i.e. the demarcation of rights and obligations be-
tween the (provincial) ruler and the Reformed Church, was certainly the Diet of
Augsburg (1530), where the Reformed side was allowed to read their Confessio
Augustana before the German Emperor of the Holy Roman Empire, Charles V.
Throughout the 1540s, years marked by disputes (the Augsburg Interim) and
conflicts (the Schmalkaldic War) between the Reformed and Catholic sides, it
became obvious that provincial peace and public regulation of religion would
not be possible either without the complete destruction of one of the sides in
the dispute or without an agreement being reached between states. This was
achieved on 25 September 1555, when the Peace of Augsburg was signed. Based
on the principle cuius regio, eius religio, the following points were ensured as prin-
ciples: 1) religious freedom for Catholics and those embracing the Augsburg Con-
425
UDC 274(497.4):27-28: 32: 929Trubar P.
Jonatan Vinkler
Primož Trubar’s Cerkovna ordninga as political act
Humanist literature of the Protestant type, as found in 16th-century Slovene
literature, was a decidedly religious phenomenon, and in individual text types,
which due to the framework of state and/or provincial law had exclusive pub-
lishers on the side of “secular power”, was also a political phenomenon. The text
type “church order” (Kirchenordnung), of which Trubar’s Cerkovna ordninga is an
example, was certainly such a literary “genre”. It owes its origin to the gradual
formalization of relations between the Reformed Church and the provincial
ruler. For especially in the second period of the Reformation, when its leadership
passed into the hands of the secular princes, individual provinces first of all
formed their own orders for church services in accordance with their conscience
and deliberation, and also enshrined such deliberation in handbooks which not
only codified ritual differences according to individual provinces but also settled
many other matters of ecclesiastical and provincial law – creating church orders
belonging to the individual provinces where the Reformed Church was domi-
nant. The publishers of these were generally provincial rulers. The first significant
turning point in this process, i.e. the demarcation of rights and obligations be-
tween the (provincial) ruler and the Reformed Church, was certainly the Diet of
Augsburg (1530), where the Reformed side was allowed to read their Confessio
Augustana before the German Emperor of the Holy Roman Empire, Charles V.
Throughout the 1540s, years marked by disputes (the Augsburg Interim) and
conflicts (the Schmalkaldic War) between the Reformed and Catholic sides, it
became obvious that provincial peace and public regulation of religion would
not be possible either without the complete destruction of one of the sides in
the dispute or without an agreement being reached between states. This was
achieved on 25 September 1555, when the Peace of Augsburg was signed. Based
on the principle cuius regio, eius religio, the following points were ensured as prin-
ciples: 1) religious freedom for Catholics and those embracing the Augsburg Con-
425
